Word Pictures in the New Testament
Philippians
A.T. Robertson
Chapter 1
1:1 Paul [Paulos]. He does not mention his apostleship as he usually
does. Omitted also in I and II Thess. and Philemon. Timothy [Timotheos].
In no sense the author, but associated with Paul because with him here in Rome as
in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians
sent and in Macedonia when II Corinthians written. Timothy was with Paul when the
Philippian church was founded (Ac 16:1,13; 17:14). He had been there twice
since (Ac 19:22; 20:3f.). To all the saints [pāsi tois hagiois].
The word saint [hagios] here is used for the professing Christians as in
1Co 1:2 which see as well as Ro 1:7 for the origin of the word. The word
“all” [pāsi] means that all individual believers are included. Paul employs
this word frequently in Philippians. In Christ Jesus [en Christōi Iēsou].
The centre for all Christian relations and activities for Paul and for us. In
Philippi [en Philippois]. See on Ac 16:12 for discussion of
this name. With the bishops [sun episkopois]. “Together with bishops,”
thus singled out from “all the saints.” See Ac 20:17,28 for the use of
this most interesting word as equivalent to [presbuteros] (elder). It is
an old word from [episkeptomai], to look upon or after, to inspect, so the
overseer or superintendent. In the second century [episcopos] (Ignatius)
came to mean one superior to elders, but not so in the N.T. The two New Testament
church officers are here mentioned (bishops or elders and deacons). The plural is
here employed because there was usually one church in a city with several pastors
(bishops, elders). And deacons [kai diakonois]. Technical sense here
of the other church officers as in 1Ti 3:8-13, not the general use as
in Mt 22:13. The origin of the office is probably seen in Ac
6:1-6. The term is often applied to preachers (1Co 3:5; 2Co 3:6). The
etymology [dia, konis] suggests raising a dust by hastening.
1:3 Upon [epi]. Basis of the thanksgiving. All
[pāsēi]. Note frequent use of “all” here [pāsēi, pantote], always,
[pāsēi], again, [pantōn humōn], you all). The use of “you all” recurs
several times (4, 7 bis, 8).
1:4 With joy [meta charas]. Keynote of the Epistle.
Paul is a happy prisoner as in Philippi when he and Silas sang praises at midnight
though in prison (Ac 16:25).
1:5 For your fellowship [epi tēi koinōniāi humōn].
“On the basis of your contribution” as in 2Co 8:4; 9:13; Ac 2:42. The
particular kind of “partnership” or “fellowship” involved is the contribution made
by the Philippians for the spread of the gospel (1:7 [sugkoinōnous]
and 4:14 where [sugkoinōnēsantes] occurs). In furtherance of
the gospel [eis to euaggelion]. “For the gospel.” From the first day
until now [apo tēs prōtēs hēmeras achri tou nun]. As when in Thessalonica
(Php 4:15f.), in Corinth (Ac 18:5; 2Co 11:7-10), and now in
Rome.
1:6 Being confident [pepoithōs]. Second perfect
active of [peithō], to persuade. This very thing [auto touto].
Accusative of the inner object with [pepoithōs], “this thing itself.”
Will perfect it [epitelesei]. Future active indicative of [epiteleō],
will fully [epi-] finish. God began and God will consummate it (see
2Co 8:6; Ga 3:3 where both words occur together as here), but not without their
cooperation and partnership. Until the day of Jesus Christ [achri hēmeras
Christou Iēsou]. The second coming as in verse 10. See 1Th
5:2, 4; 2Th 1:10; 2:2; 1Co 1:18; 3:13; 2Co 1:14; Ro 13:12. Paul never sets the time
for the Lord’s return, but he is cheered by that blessed hope.
1:7 Because I have you in my heart [dia to echein me
en tēi kardiāi humas]. Or “because you hold me in your heart.” Literally, “because
of the holding me (or you) in the heart as to you (or me).” One accusative is the
object of the infinitive [echein], the other is the accusative of general
reference. There is no way to decide which is the idea meant except to say that
love begets love. The pastor who, like Paul, holds his people in his heart will
find them holding him in their hearts. In the defence [en tēi apologiāi].
Old word (our word apology, but not our idea of apologizing), in the original sense
in Ac 22:1; 25:16. So also in verse 16 below. Confirmation
[bebaiōsei]. Old word from [bebaioō] [bebaios, bainō], to make
stable. In N.T. only here and Heb 6:16 about oath. Partakers with me
of grace [sugkoinōnous mou tēs charitos]. Literally, “my co-sharers in
grace” (objective genitive). “Grace prompted them to alleviate his imprisonment,
to cooperate with him in defending and propagating the gospel, and to suffer for
its sake” (Vincent, Int. Crit. Comm.).
1:8 My witness [martus mou]. Same solemn oath in Ro 1:9. I long after [epipothō]. Longing [pothos] directed
toward [epi] the Philippians. Old word, chiefly in Paul in N.T. In the
tender mercies [en splagchnois]. Literally “in the bowels” as the seat
of the affections.
1:9 May abound [perisseuēi]. Present active subjunctive
of [perisseuō], may keep on overflowing, a perpetual flood of love, “yet
more and more” [eti mallon kai mallon], but with necessary limitations (river
banks), “in knowledge” [en epignōsei], in full knowledge) “and all discernment”
[pāsēi aisthēsei]. The delicate spiritual perception [aisthēsis],
old word from [aisthanomai], only here in N.T. as the verb only in
Lu 9:45 in N.T.) can be cultivated as in [aisthētērion] (Heb 5:14)
1:10 So that ye may [eis to humas]. Either purpose
or result [eis to] plus infinitive as in Ro 1:11,20; 3:26, etc.).
Approve the things that are excellent [dokimazein ta diapheronta].
Originally, “test the things that differ.” Cf. same idiom in Ro 2:28.
The verb was used for assaying metals. Either sense suits this context, but the
first step is to distinguish between good and evil and that is not always easy in
our complex civilization. Sincere [eilikrineis]. Old word of uncertain
origin from [krinō], to judge, by [heilē] (sunlight) or to sift by
rapid rolling [eilos]. At any rate it means pure, unsullied. Void of offence
[aproskopoi]. Alpha privative [pros] and [koptō], to cut, “not
stumbled against” (not causing others to stumble) or if active “not stumbling against.”
Passive sense probably, not active as in 1Co 10:32. Common in the papyri,
though not in ancient Greek writers.
1:11 Fruits of righteousness [karpon dikaiosunēs].
Singular, collective idea, fruit of righteousness. Accusative case retained with
perfect passive participle.
1:12 The things which happened unto me [ta kat’ eme].
“The things concerning me” = “my affairs” as common in Josephus. Have fallen
out rather [mallon elēluthen]. “Have come rather.” Second perfect active
indicative of [erchomai]. Unto the progress [eis prokopēn].
Late word from [prokoptō], common verb, to cut or strike forward, but this
late substantive does not occur in classical Greek. It is a technical term in Stoic
philosophy for “progress toward wisdom” and it appears also in the papyri and the
LXX. In N.T. only here, verse 25; 1Ti 4:15.
1:13 Throughout the whole praetorian guard [en holōi
tōi praitōriōi]. There were originally ten thousand of these picked soldiers,
concentrated in Rome by Tiberius. They had double pay and special privileges and
became so powerful that emperors had to court their favour. Paul had contact with
one after another of these soldiers. It is a Latin word, but the meaning is not
certain, for in the other New Testament examples (Mt 27:27; Mr 15:16;
Joh 18:28,33; 19:9; Ac 23:35) it means the palace of the provincial governor either
in Jerusalem or Caesarea. In Rome “palace” would have to be the emperor’s palace,
a possible meaning for Paul a provincial writing to provincials (Kennedy). Some
take it to mean the camp or barracks of the praetorian guard. The Greek, “in the
whole praetorium,” allows this meaning, though there is no clear example of it.
Mommsen and Ramsay argue for the judicial authorities (praefecti praetorio)
with the assessors of the imperial court. At any rate Paul, chained to a soldier,
had access to the soldiers and the officials.
1:14 The most of the brethren [tous pleionas tōn adelphōn].
“The more part of the brethren.” The comparative with the article with the sense
of the superlative as often in the Koinē. In the Lord [en Kuriōi].
It is not clear whether this phrase is to be connected with “brethren” or with “being
confident” [pepoithotas], probably with [pepoithotas]. If so, then
“through my bonds” [tois desmois mou] would be the instrumental case and
mean that by means of Paul’s bonds the brethren “are more abundantly bold” [perissoterōs
tolmāin].
1:15 Even of envy and strife [kai dia phthonon kai erin].
“Even because of” (accusative after [dia]). Surely the lowest of motives
for preaching Christ. Envy is an old word and an old sin and strife [eris]
is more rivalry than schism. It is petty and personal jealousy of Paul’s power and
prowess by the Judaizers in Rome whom Paul has routed in the east, but who now exult
at the opportunity of annoying their great antagonist by their interpretation of
Christ. Jealousy is always against those of one’s own class or profession as preachers
with preachers, doctors with doctors. Of goodwill [di’ eudokian].
Because of goodwill toward Paul.
1:16 Of love [ex agapēs]. Out of love to Paul as
well as to Christ. Put 1Co 13 here as a flash-light.
1:17 Of faction [ex eritheias]. Out of partisanship.
From [eritheuō], to spin wool, and that from [erithos], a hireling.
The papyri examples suit the idea of selfish ambition (Moulton and Milligan’s
Vocabulary). See 2Co 12:20; Ga 5:20. Not sincerely [ouch
hagnōs]. “Not purely,” that is with mixed and impure motives. To raise up
affliction for my bonds [thlipsin egeirein tois desmois mou]. Now that
Paul is down they jump on him in mean and nagging ways. Dative case in [desmois].
“To make my chains gall me” (Lightfoot).
1:18 What then? [ti gar?]. Sharp problem put up
to Paul by the conduct of the Judaizers. Only that [plēn hoti]. Same
idiom in Ac 20:23. [Plēn] is adverb [pleon] (more besides).
As a preposition [plēn] means “except.” This essential thing Paul sees in
spite of all their envy and selfishness that Christ is preached. Whether in pretence
[eite prophasei]. Either from [prophainō], to shew forth, or [prophēmi],
to speak forth, the ostensible presentation often untrue. See Ac 27:30.
Paul sees clearly through the pious pretence of these Judaizers and rejoices that
people get some knowledge of Christ. Some Christ is better than no Christ. Yea,
and will rejoice [alla kai charēsomai]. Note affirmative, not adversative,
use of [alla]. Volitive use of the future (second future passive) indicative
[charēsomai] of [chairō]. Paul is determined to rejoice in spite of
the efforts of the Judaizers to prod him to anger.
1:19 Will turn [apobēsetai]. Future middle indicative
of [apobainō], old verb, to come from, to come back, to turn out. To my
salvation [eis sōtērian]. For his release from prison as he strongly
hopes to see them again (1:26). Lightfoot takes the word to be Paul’s
eternal salvation and it must be confessed that verse 20 (the close of
this sentence) does suit that idea best. Can it be that Paul carried both conceptions
in the word here? Supply [epichorēgias]. Late and rare word (one example
in inscription of first century A.D.). In N.T. only here and Eph 4:16.
From the late verb [epichorēgeō] (double compound, [epi, choros, hēgeomai],
to furnish supply for the chorus) which see in
2Co 9:10; Ga 3:5.
1:20 Earnest expectation [apokaradokian]. In Paul
alone from [apokaradokeō] (in papyri). See on Ro 8:19 for only
other example. Shall be magnified [megalunthēsetai]. Future passive
indicative of [megalunō], old verb, to make great, from [megas] (great).
See Ac 19:17. In my body [en tōi sōmati mou]. See
Ro 12:1f. It is harder often to make Christ great in the body than in
the spirit.
1:21 For to me [emoi gar]. Fine example of the ethical
dative. Paul gives his own view of living. To live is Christ [to zēin
Christos]. No copula [estin], but [to zēin] (the act of living
present active infinitive) is the subject as is shown by the article [to].
Living is coextensive with Christ. Gain [kerdos]. Old word for any
gain or profit, interest on money (so in papyri). In N.T. only here, Php
3:7; Tit 1:11. To die [to apothanein], second aorist active infinitive,
single act) is to cash in both principal and interest and so to have more of Christ
than when living. So Paul faces death with independence and calm courage.
1:22 If this is the fruit of my work [touto moi karpos
ergou]. There is no [ei] (if) here in the Greek, but [touto] (this)
seems to be resumptive and to repeat the conditional clause just before. If so,
[kai] just after means then and introduces the conclusion of the condition.
Otherwise [touto] introduces the conclusion and [kai] means and.
I wot not [ou gnōrizō]. “I know not.” It seems odd to preserve the
old English word “wot” here. But it is not clear that [gnōrizō] (old causative
verb from [ginōskō] means just to know. Elsewhere in the N.T., as in
Lu 2:15; Ro 9:22, it means to make known, to declare. The papyri examples mean to
make known. It makes perfectly good sense to take its usual meaning here, “I do
not declare what I shall choose.”
1:23 I am in a strait [sunechomai]. “I am held together.”
Present passive indicative of the common compound verb [sunechō], to hold
together, to hem together as in Lu 8:45. “I am hemmed in on both sides”
(Lightfoot). Betwixt the two [ek tōn duo]. “From the two (sides).”
Pressure to live on, pressure to die and be with Christ. To depart [eis
to analusai]. Purpose clause, [eis to] and the aorist active infinitive
[analusai], old compound verb, to unloose (as threads), to break up, to return
(Lu 12:36, only other N.T. example), to break up camp (Polybius), to weigh
anchor and put out to sea, to depart (often in old Greek and papyri). Cf. [kataluō]
in 2Co 5:1 for tearing down the tent. Very far better [pollōi
mallon kreisson]. Double comparative (triple Lightfoot calls it because of [pollōi]
like Isocrates and the Koinē often. See 2Co 7:13 for [perissoterōs
mallon]. [Pollōi] is the instrumental case of measure (by much).
1:24 In the flesh [en tēi sarki]. So B D G, but
Aleph A C do not have [en]. Unnecessary with [epimenō], to abide by
(common verb).
1:25 And abide with you all [kai paramenō pāsin humin].
Common Pauline idiom to repeat the simple verb [menō] as a compound [paramenō],
future active indicative), old verb, to remain beside followed by locative case.
See same idiom in [chairō, sunchairō] (Php 2:17).
1:26 In Christ Jesus in me [en Christōi Iēsou en emoi].
“In Christ Jesus” as the basis for the glorying [kauchēma], “in me” as the
instance in point. Through my presence [dia tēs emēs parousias]. The
word so often used of the second coming of Christ, but here in its ordinary sense
as in 2:12; 1Co 16:17.
1:27 Let your manner of life [politeuesthe]. Old
verb from [politēs], citizen, and that from [polis], city, to be a
citizen, to manage a state’s affairs, to live as a citizen. Only twice in N.T.,
here and Ac 23:1. Philippi as a colony possessed Roman citizenship and
Paul was proud of his own possession of this right. The Authorized Version missed
the figure completely by the word “conversation” which did refer to conduct and
not mere talk as now, but did not preserve the figure of citizenship. Better render,
“Only do ye live as citizens.” Striving [sunathlountes]. Rather, “striving
together” as in an athletic contest. Late and rare word (Diodorus). “The very energy
of the Christian faith to produce energetic individualities” (Rainy). “Striving
in concert” (Lightfoot). For the faith [tēi pistei]. For the teaching
of the gospel, objective sense of [pistis] (faith).
1:28 Affrighted [pturomenoi]. Present passive participle
of [pturō], old verb, to frighten. The metaphor is of a timid or scared horse
and from [ptoeō] [ptoa], terror). “Not startled in anything.” By
the adversaries [hupo tōn antikeimenōn]. These men who were lined up
against (present middle participle of [antikeimai] may have been Jews or
Gentiles or both. See 2Th 2:4 for this late verb. Any preacher who attacks
evil will have opposition. Evident token [endeixis]. Old word for
proof. See
2Co 8:24; Ro 3:25f. “An Attic law term” (Kennedy) and only in Paul in
N.T. Perdition [apōleias]. “Loss” in contrast with “salvation” [sōtērias].
And that [kai touto]. Idiomatic adverbial accusative. “It is a direct
indication from God. The Christian gladiator does not anxiously await the signal
of life or death from the fickle crowd” (Lightfoot).
1:29 In the behalf of Christ [to huper Christou].
Literally, “the in behalf of Christ.” But Paul divides the idea and uses the article
to again both with [pisteuein] and with [paschein]. Suffering in behalf
of Christ is one of God’s gifts to us.
1:30 Conflict [agōna]. Athletic or gladiatorial
contest as in
1Ti 6:12; 2Ti 4:7. The Philippians saw Paul suffer (Ac 16:19-40;
1Th 2:2) as now they have heard about it in Rome.
Chapter 2
2:1 If [ei]. Paul uses four conditions in this verse, all of the
first class, assuming the condition to be true. Comfort [paraklēsis].
Rather, “ground of appeal to you in Christ.” See
1Co 1:10; Eph 4:1. Consolation [paramuthion]. Old word from
[paramutheomai], persuasive address, incentive. Of love [agapēs].
Objective genitive, “in love” (undefined as in 1Co 13). Fellowship
[koinōnia]. Partnership in the Holy Spirit “whose first fruit is love” (Ga
5:22). Any tender mercies [tis splagchna]. Common use of this word
for the nobler [viscera] and so for the higher emotions. But [tis]
is masculine singular and [splagchna] is neuter plural. Lightfoot suggests
an error of an early transcriber or even of the amanuensis in writing [ei tis]
instead of [ei tina].
2:2 Fulfil [plērōsate]. Better here, “fill full.”
Paul’s cup of joy will be full if the Philippians will only keep on having unity
of thought and feeling [to auto phronēte], present active subjunctive, keep
on thinking the same thing). Being of one accord [sunpsuchoi]. Late
word here for the first time, from [sun] and [psuchē], harmonious
in soul, souls that beat together, in tune with Christ and with each other. Of
one mind [to hen phronountes]. “Thinking the one thing.” Like clocks
that strike at the same moment. Perfect intellectual telepathy. Identity of ideas
and harmony of feelings.
2:3 Through vainglory [kata kenodoxian]. Late word,
only here in N.T., from [kenodoxos] [kenos, doxa], Ga 5:26,
only here in N.T.), empty pride. In lowliness of mind [tēi tapeinophrosunēi].
Late and rare word. Not in O.T. or early Greek writers. In Josephus and Epictetus
in bad sense (pusillanimity). For ostentatious humility in Co 2:18,23.
One of the words, like [tapeinos] (Mt 11:29) and [tapeinophrōn]
(1Pe 3:8, here alone in N.T.) that Christianity has ennobled and dignified
(Ac 20:19). Better than himself [huperechontas heautōn].
Present active participle of [huperechō] in intransitive sense to excel or
surpass with the ablative, “excelling themselves.” See Ro 12:10.
2:4 Looking [skopountes]. Present active participle
of [skopeō] from [skopos] (aim, goal). Not keeping an eye on the main
chance for number one, but for the good of others.
2:5 Have this mind in you [touto phroneite en humin].
“Keep on thinking this in you which was also in Christ Jesus” [ho kai en Christōi
Iēsou]. What is that? Humility. Paul presents Jesus as the supreme example of
humility. He urges humility on the Philippians as the only way to secure unity.
2:6 Being [huparchōn]. Rather, “existing,” present
active participle of [huparchō]. In the form of God [en morphēi theou].
[Morphē] means the essential attributes as shown in the form. In his preincarnate
state Christ possessed the attributes of God and so appeared to those in heaven
who saw him. Here is a clear statement by Paul of the deity of Christ. A prize
[harpagmon]. Predicate accusative with [hēgēsato]. Originally words
in [-mos] signified the act, not the result [-ma]. The few examples
of [harpagmos] (Plutarch, etc.) allow it to be understood as equivalent to
[harpagma], like [baptismos] and [baptisma]. That is to say
Paul means a prize to be held on to rather than something to be won (“robbery”).
To be on an equality with God [to einai isa theoi]. Accusative articular
infinitive object of [hēgēsato], “the being equal with God” (associative
instrumental case [theōi] after [isa]. [Isa] is adverbial use
of neuter plural with [einai] as in Re 21:16. Emptied himself
[heauton ekenōse]. First aorist active indicative of [kenoō], old
verb from [kenos], empty. Of what did Christ empty himself? Not of his divine
nature. That was impossible. He continued to be the Son of God. There has arisen
a great controversy on this word, a [Kenosis] doctrine. Undoubtedly Christ
gave up his environment of glory. He took upon himself limitations of place (space)
and of knowledge and of power, though still on earth retaining more of these than
any mere man. It is here that men should show restraint and modesty, though it is
hard to believe that Jesus limited himself by error of knowledge and certainly not
by error of conduct. He was without sin, though tempted as we are. “He stripped
himself of the insignia of majesty” (Lightfoot).
2:7 The form of a servant [morphēn doulou]. He took
the characteristic attributes [morphēn] as in verse 6) of a slave.
His humanity was as real as his deity. In the likeness of men [en homoiōmati
anthrōpōn]. It was a likeness, but a real likeness (Kennedy), no mere phantom
humanity as the Docetic Gnostics held. Note the difference in tense between [huparchōn]
(eternal existence in the [morphē] of God) and [genomenos] (second
aorist middle participle of [ginomai], becoming, definite entrance in time
upon his humanity).
2:8 In fashion [schēmati]. Locative case of [schēma],
from [echō], to have, to hold. Bengel explains [morphē] by forma,
[homoiōma] by similitudo, [schēma] by habitus. Here
with [schēma] the contrast “is between what He is in Himself, and what He
appeared in the eyes of men” (Lightfoot). He humbled himself [etapeinōsen
heauton]. First aorist active of [tapeinoō], old verb from [tapeinos].
It is a voluntary humiliation on the part of Christ and for this reason Paul is
pressing the example of Christ upon the Philippians, this supreme example of renunciation.
See Bruce’s masterpiece, The Humiliation of Christ. Obedient [hupēkoos].
Old adjective, giving ear to. See Ac 7:39; 2Co 2:9. Unto death
[mechri thanatou]. “Until death.” See “until blood” [mechris haimatos],
Heb 12:4). Yea, the death of the cross [thanatou de staurou].
The bottom rung in the ladder from the Throne of God. Jesus came all the way down
to the most despised death of all, a condemned criminal on the accursed cross.
2:9 Wherefore [dio]. Because of which act of voluntary
and supreme humility. Highly exalted [huperupsōse]. First aorist indicative
of [huperupsoō] [huper] and [hupsos] late and rare word (LXX
and Byzantine). Here only in N.T. Because of Christ’s voluntary humiliation God
lifted him above or beyond [huper] the state of glory which he enjoyed before
the Incarnation. What glory did Christ have after the Ascension that he did not
have before in heaven? What did he take back to heaven that he did not bring? Clearly
his humanity. He returned to heaven the Son of Man as well as the Son of God.
The name which is above every name [to onoma to huper pan onoma]. What
name is that? Apparently and naturally the name Jesus, which is given in
verse 10. Some think it is “Jesus Christ,” some “Lord,” some the ineffable
name Jehovah, some merely dignity and honour.
2:10 That in the name of Jesus every knee should bow [hina
en tōi onomati Iēsou pan gonu kampsēi]. First aorist active subjunctive of [kamptō],
old verb, to bend, to bow, in purpose clause with [hina]. Not perfunctory
genuflections whenever the name of Jesus is mentioned, but universal acknowledgment
of the majesty and power of Jesus who carries his human name and nature to heaven.
This universal homage to Jesus is seen in Ro 8:22; Eph 1:20-22 and in
particular Re 5:13. Under the earth [katachthoniōn]. Homeric
adjective for departed souls, subterranean, simply the dead. Here only in the N.T.
2:11 Should confess [exomologēsētai]. First aorist
middle subjunctive of [exomologeomai] with [hina] for purpose.
Lord [Kurios]. Peter (Ac 2:36) claimed that God made Christ
“Lord.” See also 1Co 8:6; 12:3; Ro 10:9. Kennedy laments that the term
Lord has become one of the most lifeless in the Christian vocabulary, whereas it
really declares the true character and dignity of Jesus Christ and “is the basis
and the object of worship.”
2:12 Not as in my presence only [mē hōs en tēi parousiāi
monon]. B and a few other MSS. omit [hōs]. The negative [mē] goes
with the imperative [katergazesthe] (work out), not with [hupēkousate]
(obeyed) which would call for [ouch]. Much more [pollōi mallon].
They are not to render eye-service only when Paul is there, but much more when he
is away. Work out [katergazesthe]. Perfective use of [kata]
(down) in composition, work on to the finish. This exhortation assumes human free
agency in the carrying on the work of one’s salvation. With fear and trembling
[meta phobou kai tromou]. “Not slavish terror, but wholesome, serious caution”
(Vincent). “A nervous and trembling anxiety to do right” (Lightfoot). Paul has no
sympathy with a cold and dead orthodoxy or formalism that knows nothing of struggle
and growth. He exhorts as if he were an Arminian in addressing men. He prays as
if he were a Calvinist in addressing God and feels no inconsistency in the two attitudes.
Paul makes no attempt to reconcile divine sovereignty and human free agency, but
boldly proclaims both.
2:13 Which worketh in you [ho energōn en humin].
Articular present active participle of [energeō] from [energos] [en,
ergon] one at work, common verb from Aristotle on, to be at work, to energize.
God is the Energy and the Energizer of the universe. Modern scientists, like Eddington,
Jeans, and Whitney, are not afraid to agree with Paul and to put God back of all
activity in nature. Both to will and to work [kai to thelein kai to energein].
“Both the willing and the working (the energizing).” God does it all, then. Yes,
but he puts us to work also and our part is essential, as he has shown in verse
12, though secondary to that of God. For his good-pleasure [huper tēs
eudokias]. So Whitney puts “the will of God” behind gravitation and all the
laws of nature.
2:14 Without murmurings [chōris goggusmōn]. See
on Ac 6:1 for this late onomatopoetic word from [gogguzō], to mutter,
to grumble. Disputings [dialogismōn]. Or questionings as in Lu 24:38. The grumblings led to disputes.
2:15 That ye may be [hina genēsthe]. Rather, “that
ye may become” (second aorist middle subjunctive of [ginomai], to become).
Blameless [amemptoi]. Free from censure [memphomai], to blame).
Harmless [akeraioi]. Unmixed, unadulterated as in Ro 16:19.
Without blemish [amōma]. Without spot, “unblemished in reputation
and in reality” (Vincent). In the midst of [meson]. Preposition with
genitive. Crooked [skolias]. Old word, curved as opposed to [orthos],
straight. See on Ac 2:40. Perverse [diestrammenēs]. Perfect
passive participle of [diastrephō], to distort, to twist, to turn to one
side [dia], in two). Old word. See Mt 17:17; Ac 13:10.
2:16 As lights in the world [hōs phōstēres en kosmōi].
As luminaries like the heavenly bodies. Christians are the light of the world (Mt
5:14) as they reflect the light from Christ (Joh 1:4; 8:12), but here
the word is not [phōs] (light), but [phōstēres] (luminaries, stars).
The place for light is the darkness where it is needed. Holding forth [epechontes].
Present active participle of [epechō]. Probably not connected with the preceding
metaphor in [phōstēres]. The old meaning of the verb [epechō] is to
hold forth or to hold out (the word of life as here). The context seems to call
for “holding fast.” It occurs also with the sense of attending to (Ac
3:5). That I may have [emoi]. Ethical dative, “to me as a ground of
boasting.”
2:17 And if I am offered [ei kai spendomai]. Though
I am poured out as a libation. Old word. In N.T. only here and 2Ti 4:6.
Paul pictures his life-blood as being poured upon (uncertain whether heathen or
Jewish offerings meant and not important) the sacrifice and service of the faith
of the Philippians in mutual service and joy (both [chairō] and [sunchairō]
twice in the sentence). Joy is mutual when the service is mutual. Young missionaries
offer their lives as a challenge to other Christians to match their money with their
blood.
2:19 That I also may be of good comfort [hina kagō eupsuchō].
Present subjunctive with [hina] in purpose clause of the late and rare verb
[eupsucheō], from [eupsuchos] (cheerful, of good spirit). In papyri
and [eupsuchei] (be of good cheer) common in sepulchral inscriptions.
When I know [gnous]. Second aorist active participle of [ginōskō].
2:20 Likeminded [isopsuchon]. Old, but very rare
adjective [isos, psuchē], like [isotimos] in 2Pe 1:1. Only
here in N.T. Likeminded with Timothy, not with Paul. Truly [gnēsiōs].
“Genuinely.” Old adverb, only here in N.T., from [gnēsios] (Php
4:3), legitimate birth, not spurious.
2:21 They all [hoi pantes]. “The whole of them.”
Surely Luke was away from Rome at this juncture.
2:22 The proof [tēn dokimēn]. “The test” as of metals
(2Co 2:9; 9:13). Three times they had seen Timothy (Ac 16:13;
19:22; 20:3f.). With me [sun emoi]. Paul’s delicacy of feeling made
him use [sun] rather than [emoi] alone. Timothy did not serve Paul.
In furtherance of [eis]. See Php 1:5 for this use of [eis].
2:23 So soon as I shall see [hōs an aphidō]. Indefinite
temporal clause with [hōs an] and the second aorist active subjunctive of
[aphoraō]. The oldest MSS. (Aleph A B D) have [aphidō] (old aspirated
form) rather than [apidō]. How it will go with me [ta peri eme].
On the force of [apo] with [horaō] (look away) see Heb 12:2.
“The things concerning me,” the outcome of the trial. Cf. 1Co 4:17, 19.
2:24 In the Lord [en Kuriōi]. Not a perfunctory
use of this phrase. Paul’s whole life is centred in Christ (Ga 2:20).
2:25 I counted it [hēgēsamēn]. Epistolary aorist
from the point of view of the readers. Epaphroditus [Epaphroditon].
Common name, though only in Philippians in N.T., contracted into Epaphras, though
not the same man as Epaphras in Col 1:7. Note one article [ton]
(the) with the three epithets given in an ascending scale (Lightfoot), brother [adelphon],
common sympathy), fellow-worker [sunergon], common work), fellow-soldier
[sunstratiōtēn], common danger as in Phm 1:2). [Mou] (my)
and [humōn] (your) come together in sharp contrast. Messenger [apostolon].
See 2Co 8:23 for this use of [apostolos] as messenger (missionary).
Minister [leitourgon]. See on Ro 13:6; 15:16 for this ritualistic
term.
2:26 He longed after [epipothōn ēn]. Periphrastic
imperfect of [epipotheō] (Php 1:8), “he was yearning after.”
You all [pantas humas]. So again (1:5, 7, 8). Was sore troubled
[adēmonōn]. Periphrastic imperfect again (repeat [ēn] of the old word
[adēmoneō] either from an unused [adēmōn] [a] privative and
[dēmos], away from home, homesick) or from [adēmōn, adēsai] (discontent,
bewilderment). The Vocabulary of Moulton and Milligan gives one papyrus example
in line with the latter etymology. See already Mt 26:37; Mr 14:33. In
any case the distress of Epaphroditus was greatly increased when he knew that the
Philippians (the home-folks) had learned of his illness, “because ye had heard that
he was sick” [dioti ēkousate hoti ēsthenēse], “because ye heard that he fell
sick” (ingressive aorist). He was sick [ēsthenēse]. Ingressive aorist,
“he did become sick.” Nigh unto death [paraplēsion thanatōi]. Only
example in N.T. of this compound adverbial preposition (from the adjective [paraplēsios]
with the dative case.
2:28 Ye may rejoice [charēte]. Second aorist passive
subjunctive with [hina] in final clause of [chairō], to rejoice.
That I may be the less sorrowful [kagō alupoteros ō]. Present subjunctive
with [hina] and comparative of old compound adjective [alupos] [a]
privative and [lupē], more free from grief). Beautiful expression of Paul’s
feelings for the Philippians and for Epaphroditus.
2:29 In honour [entimous]. Old compound adjective
[en, timē], prized, precious (Lu 7:2; 14:8; 1Pe 2:4,6). Predicate
accusative. Noble plea in behalf of Christ’s minister.
2:30 Hazarding his life [paraboleusamenos tēi psuchēi].
First aorist middle participle of [paraboleuō] (from the adjective [parabolos],
to place beside. The old Greek writers used [paraballomai], to expose oneself
to danger. But Deissmann (Light from the Ancient East, p. 88) cites an example
of [paraboleusamenos] from an inscription at Olbia or the Black Sea of the
second century A.D. where it plainly means “exposing himself to danger” as here.
Lightfoot renders it here “having gambled with his life.” The word [parabolani]
(riskers) was applied to the Christians who risked their lives for the dying and
the dead.
Chapter 3
3:1 Finally [to loipon]. Accusative of general reference, literally,
“as for the rest.” So again in 4:8. It (or just [loipon] is a common
phrase towards the close of Paul’s Epistles (2Th 3:1; 2Co 13:11). In
Eph 6:10 we have [tou loipou] (genitive case). But Paul uses the idiom elsewhere
also as in 1Co 7:29; 1Th 4:1 before the close of the letter is in sight. It is wholly
needless to understand Paul as about to finish and then suddenly changing his mind
like some preachers who announce the end a half dozen times. To write the same
things [ta auta graphein]. Present active articular infinitive, “the
going on writing the same things.” What things? He has just used [chairete]
(go on rejoicing) again and he will repeat it in
4:4. But in verse 2 he uses [blepete] three times. At
any rate Paul, as a true teacher, is not afraid of repetition. Irksome [oknēron].
Old adjective from [okneō], to delay, to hesitate. It is not tiresome to
me to repeat what is “safe” [asphales] for you. Old adjective from [a]
privative and [sphallō], to totter, to reel. See Ac 21:34.
3:2 Beware [blepete]. Three times for urgency and
with different epithet for the Judaizers each time. The dogs [tous kunas].
The Jews so termed the Gentiles which Jesus uses in a playful mood [kunariois],
little dogs) to the Syro-Phoenician woman (Mt 15:26). Paul here turns
the phrase on the Judaizers themselves. The evil workers [tous kakous
ergatas]. He had already called the Judaizers “deceitful workers” [ergatai
dolioi] in 2Co 11:13. The concision [tēn katatomēn].
Late word for incision, mutilation (in contrast with [peritomē], circumcision).
In Symmachus and an inscription. The verb [katatemnō] is used in the LXX
only of mutilations (Le 21:5; 1Ki 18:28).
3:3 For we [hēmeis gar]. We believers in Christ,
the children of Abraham by faith, whether Jew or Gentile, the spiritual circumcision
in contrast to the merely physical (Ro 2:25-29; Col 2:11; Eph 2:11). See
Ga 5:12 for [apotemnein] (to cut off) in sense of mutilation also. By
the Spirit of God [pneumati theou]. Instrumental case, though the dative
case as the object of [latreuō] makes good sense also (worshipping the Spirit
of God) or even the locative (worshipping in the Spirit of God). No [ouk].
Actual condition rather than [mē] with the participle. In the flesh
[en sarki]. Technical term in Paul’s controversy with the Judaizers (2Co
11:18; Gal 6:13f.). External privileges beyond mere flesh.
3:4 Might have [echōn]. Rather, “even though myself
having.” Confidence [pepoithēsin]. Late word, condemned by the Atticists,
from [pepoitha] (just used). See 2Co 1:15; 3:4.
3:5 Thinketh to have confidence [dokei pepoithenai].
Second perfect active infinitive. Old idiom, “seems to himself to have confidence.”
Later idiom like Mt 3:9 “think not to say” and
1Co 11:16, “thinks that he has ground of confidence in himself.” I
yet more [egō mallon]. “I have more ground for boasting than he” and
Paul proceeds to prove it in the rest of verses 5, 6. Circumcised the
eighth day [peritomēi oktaēmeros]. “In circumcision (locative case) an
eighth day man.” Use of the ordinal with persons like [tetartaios] (Joh
11:39). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles
in mature age, Jews on the eighth day (Lu 2:21). Of the stock of Israel
[ek genous Israēl]. Of the original stock, not a proselyte. Benjamin
[Beniamin]. Son of the right hand (that is, left-handed), son of Rachel.
The first King, Saul (Paul’s own Hebrew name) was from this little tribe. The battle
cry of Israel was “After thee, O Benjamin” (Jud 5:14). A Hebrew of
the Hebrews [Ebraios ex Ebraiōn]. Of Hebrew parents who retained the
characteristic qualities in language and custom as distinct from the Hellenistic
Jews (Ac 6:1). Paul was from Tarsus and knew Greek as well as Aramaic
(Ac 21:40; 22:2) and Hebrew, but he had not become Hellenized. A Pharisee
[Pharisaios]. In distinction from the Sadducees (Ga 1:14) and he
continued a Pharisee in many essential matters like the doctrine of the resurrection
(Ac 23:6). Cf. 2Co 11:22.
3:6 As touching zeal [kata zēlos]. So the old MSS.
treating [zēlos] as neuter, not masculine. He was a zealot against Christianity,
“persecuting the church” [diōkōn tēn ekklēsian]. He was the ringleader in
the persecution from the death of Stephen till his own conversion (Ac
8:1-9:9). Found blameless [genomenos amemptos]. “Having become blameless”
(Ga 1:14). He knew and practised all the rules of the rabbis. A marvellous
record, scoring a hundred in Judaism.
3:7 Were gain to me [en moi kerdē]. “Were gains
(plural, see on 1:21) to me (ethical dative).” Paul had natural pride
in his Jewish attainments. He was the star of hope for Gamaliel and the Sanhedrin.
Have I counted [hēgēmai]. Perfect middle indicative, state of completion
and still true. Loss [zēmian]. Old word for damage, loss. In N.T.
only in Phil. and
Ac 27:10,21. Debit side of the ledger, not credit.
3:8 Yea, verily, and [alla men oun ge kai]. Five
particles before Paul proceeds (yea, indeed, therefore, at least, even), showing
the force and passion of his conviction. He repeats his affirmation with the present
middle indicative [hēgoumai], “I still count all things loss for the excellency
of the knowledge [to huperechon], the surpassingness, neuter articular participle
of [huperechō], Php 2:3) of Christ Jesus my Lord.” Dung
[skubala]. Late word of uncertain etymology, either connected with [skōr]
(dung) or from [es kunas ballō], to fling to the dogs and so refuse of any
kind. It occurs in the papyri. Here only in the N.T. That I may gain Christ
[hina Christon kerdēsō]. First aorist active subjunctive of [kerdaō],
Ionic form for [kerdainō] with [hina] in purpose clause. Paul was
never satisfied with his knowledge of Christ and always craved more fellowship with
him.
3:9 Be found in him [heurethō en autōi]. First aorist
(effective) passive subjunctive with [hina] of [heuriskō]. At death
(2Co 5:3) or when Christ comes. Cf. 2:8; Ga 2:17. Through
faith in Christ [dia pisteōs Christou]. The objective genitive [Christou],
not subjective, as in Ga 2:16,20; Ro 3:22. Explained further by [epi
tēi pistei] (on the basis of faith) as in Ac 3:16.
3:10 That I may know him [tou gnōnai auton]. Genitive
of the articular second aorist (ingressive) active infinitive (purpose) of [ginōskō],
to have personal acquaintance or experience with. This is Paul’s major passion,
to get more knowledge of Christ by experience. The power of his resurrection
[tēn dunamin tēs anastaseōs autou]. Power (Lightfoot) in the sense of assurance
to believers in immortality (1Co 15:14f.; Ro 8:11), in the triumph over
sin (Ro 4:24f.), in the dignity of the body (1Co 6:13ff.; Php
3:21), in stimulating the moral and spiritual life (Ga 2:20; Ro 6:4f.;
Col 2:12; Eph 2:5). See Westcott’s The Gospel of the Resurrection, ii, 31.
The fellowship of his sufferings [tēn koinōnian tōn pathēmatōn autou].
Partnership in (objective genitive) his sufferings, an honour prized by Paul (Co
1:24). Becoming conformed to his death [summorphizomenos tōi thanatōi
autou]. Present passive participle of [summorphizō], late verb from [summorphos],
found only here and ecclesiastical writers quoting it. The Latin Vulgate uses
configuro. See Ro 6:4 for [sumphutoi] in like sense and 2Co 4:10. “The agony of Gethsemane, not less than the agony of Calvary, will be
reproduced however faintly in the faithful servant of Christ” (Lightfoot). “In this
passage we have the deepest secrets of the Apostle’s Christian experience unveiled”
(Kennedy).
3:11 If by any means I may attain [ei pōs katantēsō].
Not an expression of doubt, but of humility (Vincent), a modest hope (Lightfoot).
For [ei pōs], see Ro 1:10; 11:14 where [parazēlōsō] can
be either future indicative or aorist subjunctive like [katantēsō] here (see
subjunctive [katalabō] in verse 12), late compound verb [katantaō].
Resurrection [exanastasin]. Late word, not in LXX, but in Polybius
and one papyrus example. Apparently Paul is thinking here only of the resurrection
of believers out from the dead and so double [ex] [ten exanastasin tēn
ek nekrōn]. Paul is not denying a general resurrection by this language, but
emphasizing that of believers.
3:12 Not that [ouch hoti]. To guard against a misunderstanding
as in Joh 6:26; 12:6; 2Co 1:24; Php 4:11, 17. I have already obtained
[ēdē elabon]. Rather, “I did already obtain,” constative second aorist active
indicative of [lambanō], summing up all his previous experiences as a single
event. Or am already made perfect [ē ēdē teteleiōmai]. Perfect passive
indicative (state of completion) of [teleioō], old verb from [teleios]
and that from [telos] (end). Paul pointedly denies that he has reached a
spiritual impasse of non- development. Certainly he knew nothing of so-called sudden
absolute perfection by any single experience. Paul has made great progress in Christlikeness,
but the goal is still before him, not behind him. But I press on [diōkō
de]. He is not discouraged, but encouraged. He keeps up the chase (real idea
in [diōkō], as in
1Co 14:1; Ro 9:30; 1Ti 6:11). If so be that [ei kai]. “I
follow after.” The condition (third class, [eiᰬkatalabō], second aorist active
subjunctive of [katalambanō] is really a sort of purpose clause or aim. There
are plenty of examples in the Koinē of the use of [ei] and the subjunctive
as here (Robertson, Grammar, p. 1017), “if I also may lay hold of that for
which [eph’ hōi], purpose expressed by [epi] I was laid hold of [katelēmphthēn],
first aorist passive of the same verb [katalambanō] by Christ Jesus.” His
conversion was the beginning, not the end of the chase.
3:13 Not yet [oupō]. But some MSS. read [ou]
(not). To have apprehended [kateilēphenai]. Perfect active infinitive
of same verb [katalambanō] (perfective use of [kata], to grasp completely).
Surely denial enough. But one thing [hen de]. No verb in the Greek.
We can supply [poiō] (I do) or [diōkō] (I keep on in the chase), but
no verb is really needed. “When all is said, the greatest art is to limit and isolate
oneself” (Goethe), concentration. Forgetting the things which are behind
[ta men opisō epilanthanomenos]. Common verb, usually with the genitive,
but the accusative in the Koinē is greatly revived with verbs. Paul can mean
either his old pre-Christian life, his previous progress as a Christian, or both
(all of it). Stretching forward [epekteinomenos]. Present direct middle
participle of the old double compound [epekteinō] (stretching myself out
towards). Metaphor of a runner leaning forward as he runs.
3:14 Toward the goal [kata skopon]. “Down upon the
goal,” who is Jesus himself to whom we must continually look as we run (Heb
12:2). The word means a watchman, then the goal or mark. Only here in N.T. Unto
the prize [eis to brabeion]. Late word (Menander and inscriptions) from
[brabeus] (umpire who awards the prize). In N.T. only here and 1Co 9:24. Of the high calling [tēs anō klēseōs]. Literally, “of the
upward calling.” The goal continually moves forward as we press on, but yet never
out of sight.
3:15 As many as be perfect [hosoi teleioi]. Here
the term [teleioi] means relative perfection, not the absolute perfection
so pointedly denied in verse 12. Paul here includes himself in the group
of spiritual adults (see He 5:13). Let us be thus minded [touto
phronōmen]. Present active volitive subjunctive of [phroneō]. “Let us
keep on thinking this,” viz. that we have not yet attained absolute perfection.
If ye are otherwise minded [ei ti heterōs phroneite]. Condition of
first class, assumed as true. That is, if ye think that ye are absolutely perfect.
Shall God reveal unto you [ho theos humin apokalupsei]. He turns such
cases over to God. What else can he do with them? Whereunto we have already come
[eis ho ephthasamen]. First aorist active indicative of [phthanō],
originally to come before as in 1Th 4:15, but usually in the Koinē
simply to arrive, attain to, as here.
3:16 By that same rule let us walk [tōi autōi stoichein]
Aleph A B do not have [kanoni] (rule). Besides [stoichein] is the
absolute present active infinitive which sometimes occurs instead of the principal
verb as in Ro 12:15. Paul means simply this that, having come thus far,
the thing to do is to go “in the same path” [tōi autōi] in which we have
been travelling so far. A needed lesson for Christians weary with the monotony of
routine in religious life and work.
3:17 Imitators together of me [sunmimētai mou].
Found only here so far, though Plato uses [summimeisthai]. “Vie with each
other in imitating me” (Lightfoot). Mark [skopeite]. Old verb from
[skopos] (verse 14). “Keep your eyes on me as goal.” Mark and follow,
not avoid as in Ro 16:17. An ensample [tupon]. Originally
the impression left by a stroke (Joh 20:25), then a pattern (mould) as
here (cf. 1Th 1:7; 1Co 10:6,11; Ro 5:14; 6:17).
3:18 I told you often [pollakis elegon]. Imperfect
active, repetition in Paul s warnings to them. Even weeping [kai klaiōn].
Deep emotion as he dictated the letter and recalled these recreant followers of
Christ (cf. 2Co 2:4). The enemies of the cross of Christ [tous
echthrous tou staurou tou Christou]. Either the Judaizers who denied the value
of the cross of Christ (Ga 5:11; 6:12,14) or Epicurean antinomians whose
loose living gave the lie to the cross of Christ (1Jo 2:4).
3:19 Whose god is the belly [hou to theos hē koilia].
The comic poet Eupolis uses the rare word [Koiliodaimōn] for one who makes
a god of his belly and Seneca speaks of one who abdomini servit. Sensuality
in food, drink, sex then as now mastered some men. These men posed as Christians
and gloried in their shame. Who mind earthly things [hoi ta epigeia phronountes].
Anacoluthon. The nominative does not refer to [polloi] at the beginning,
but with the accusative [tous echthrous] in between. See Mr 12:40.
3:20 Our citizenship [hēmōn to politeuma]. Old word
from [piliteuō] (Php 1:27), but only here in N.T. The inscriptions
use it either for citizenship or for commonwealth. Paul was proud of his Roman citizenship
and found it a protection. The Philippians were also proud of their Roman citizenship.
But Christians are citizens of a kingdom not of this world (Joh 18:36).
Milligan (Vocabulary) doubts if commentators are entitled to translate it
here: “We are a colony of heaven,” because such a translation reverses the relation
between the colony and the mother city. But certainly here Paul’s heart is in heaven.
We wait for [apekdechometha]. Rare and late double compound (perfective
use of prepositions like wait out) which vividly pictures Paul’s eagerness for the
second coming of Christ as the normal attitude of the Christian colonist whose home
is heaven.
3:21 Shall fashion anew [metaschēmatisei]. Future
active indicative of [metaschēmatizō] for which see 1Co 4:6; 2Co
11:13ff. Conformed to [summorphon]. For which [sun, morphē]
see Ro 8:29, only N.T. examples. With associative instrumental case. The
body of our state of humiliation will be made suitable to associate with the body
of Christ’s glory (1Co 15:54f.). According to the working [kata
tēn energeian]. “According to the energy.” If any one doubts the power of Christ
to do this transformation, Paul replies that he has power “even to subject all things
unto himself.”
Chapter 4
4:1 Longed for [epipothētoi]. Late and rare verbal adjective (here
alone in N.T.) from [epipotheō]. So stand fast [houto stēkete].
Present active imperative of [stēkō] (late present from perfect [hestēka]
from [histēmi]. See 1:27. They were tempted to defection. Standing
firm is difficult when a panic starts.
4:2 Euodia [Euodian]. This name means literally
“prosperous journey” [eu, hodos]. It occurs in the inscriptions. Syntyche
[Suntuchēn]. From [suntugchanō], to meet with and so “pleasant acquaintance”
or “good-luck.” Occurs in the inscriptions and identified with Lydia by some. Klopper
suggests that each of these rival women had church assemblies in their homes, one
a Jewish-Christian church, the other a Gentile-Christian church. Vincent doubts
the great influence of women in Macedonia held by Lightfoot who also suggests that
these two were ladies of rank or perhaps deaconesses of the church in Philippi.
Schinz suggests that in such a pure church even slight bickerings would make a real
disturbance. “It may have been accidental friction between two energetic Christian
women” (Kennedy).
4:3 True yokefellow [gnēsie sunzuge]. All sorts
of suggestions have been made here, one that it was Lydia who is termed Paul’s wife
by the word [sunzuge]. Unfortunately for that view [gnēsie] is masculine
vocative singular. Some have suggested it as a proper name though it is not found
in the inscriptions, but the word does occur as an appellative in one. Lightfoot
even proposes Epaphroditus, the bearer of the Epistle, certainly a curious turn
to take to address him. After all it matters little that we do not know who the
peacemaker was. Help these women [sunlambanou autais]. Present middle
imperative of [sunlambanō], to seize (Mt 26:55), to conceive (Lu
1:24), then to take hold together with one (associative instrumental case), to help
as here (Lu 5:7). “Take hold with them.” They laboured with me
[sunēthlēsan moi]. First aorist active indicative of [sunathleō] (for
which see 1:27) with associative instrumental case [moi]. With
Clement also [meta kai Klēmentos]. There is no evidence that he was Clement
of Rome as the name is common. In the book of life [en biblōi zōēs].
The only instance of this expression in the N.T. outside of the Apocalypse (3:5;
13:8; 17:8, etc.). Hence real Christians in spite of their bickerings.
4:4 Again I will say [palin erō]. Future active
indicative of defective verb [eipon]. Rejoice [chairete]. Present
active imperative as in 3:1, repeated for emphasis in spite of discouragements.
Not in the sense of “Farewell” here.
4:5 Your forbearance [to epieikes humōn]. “Your
gentleness,” “your sweet reasonableness” (Matthew Arnold), “your moderation.” Old
adjective [epi, eikos] as in Jas 3:17; 1Ti 3:3. Article and neuter
singular here= [hē epieikeia] (Ac 24:4; 2Co 10:1) like to [chrēston]
in Ro 2:4. The Lord is at hand [ho kurios eggus]. “The Apostle’s
watchword” (Lightfoot), as in 1Co 16:22 [Maran atha], Aramaic equivalent,
Our Lord cometh). Unless, indeed, [eggus] here means near in space instead
of nigh in time.
4:6 In nothing be anxious [mēden merimnāte]. Present
imperative in prohibition, “stop being anxious.” See [mē merimnāte] in Mt 6:31. With thanksgiving [meta eucharistias]. In all the forms of
prayer here named thanksgiving should appear.
4:7 The peace of God [hē eirēnē tou theou]. See
in 2Th 3:16 “the Lord of peace” [ho Kurios tēs eirēnēs] and verse
9 for “the God of peace” [ho theos tēs eirēnēs]. Shall guard [phrourēsei].
“Shall garrison,” future active indicative of [phroureō], old verb from [phrouros]
[pro-horos, prooraō], to see before, to look out). See Ac 9:24;
2Co 11:32. God’s peace as a sentinel mounts guard over our lives as Tennyson so
beautifully pictures Love as doing.
4:8 Finally [to loipon]. See on 3:1.
Whatsoever [hosa]. Thus he introduces six adjectives picturing Christian
ideals, old-fashioned and familiar words not necessarily from any philosophic list
of moral excellencies Stoic or otherwise. Without these no ideals can exist. They
are pertinent now when so much filth is flaunted before the world in books, magazines
and moving-pictures under the name of realism (the slime of the gutter and the cess-pool).
Honourable [semna]. Old word from [sebō], to worship, revere.
So revered, venerated (1Ti 3:8). Pure [hagna]. Old word
for all sorts of purity. There are clean things, thoughts, words, deeds. Lovely
[prosphilē]. Old word, here only in N.T., from [pros] and [phileō],
pleasing, winsome. Of good report [euphēma]. Old word, only here in
N.T., from [eu] and [phēmē], fair-speaking, attractive. If there be any [ei tis]. Paul changes the construction from [hosa]
(whatsoever) to a condition of the first class, as in 2:1, with two substantives.
Virtue [aretē]. Old word, possibly from [areskō], to please,
used very often in a variety of senses by the ancients for any mental excellence
or moral quality or physical power. Its very vagueness perhaps explains its rarity
in the N.T., only four times (Php 4:8; 1Pe 2:9; 2Pe 1:3,5). It is common
in the papyri, but probably Paul is using it in the sense found in the LXX (Isa
42:12; 43:21) of God’s splendour and might (Deissmann, Bible Studies, p.
95) in connection with “praise” [epainos] as here or even meaning praise.
Think on these things [tauta logizesthe]. Present middle imperative
for habit of thought. We are responsible for our thoughts and can hold them to high
and holy ideals.
4:9 In me [en emoi]. Paul dares to point to his
life in Philippi as an illustration of this high thinking. The preacher is the interpreter
of the spiritual life and should be an example of it. These things do [tauta
prassete]. Practise as a habit [prassō], not [poieō].
4:10 I rejoice [echarēn]. Second aorist passive
indicative of [chairō], a timeless aorist. I did rejoice, I do rejoice.
Greatly [megalōs]. Old adverb, only here in N.T., from [megas]
(great). Now at length [ēdē pote]. In N.T. only here and Ro 1:10. [Pote] is indefinite past (interval), [ēdē] immediate present.
Ye have revived [anethalete]. Second aorist active indicative of old
poetic word (Homer), [anathallō], to sprout again, to shoot up, to blossom
again. So in the LXX five times, though rare and literary word. Your thought
for me [to huper emou phronein]. Accusative case of the articular present
active infinitive the object of [anethalete] used transitively. “You caused
your thinking of me to bloom afresh.” Wherein [eph’ hōi]. “In which,”
“upon which” (locative case). A loose reference to Paul’s interests as involved
in their thinking of him. Ye did indeed take thought [kai ephroneite].
Imperfect active, “ye were also (or had been also) thinking.” Ye lacked opportunity
[ēkaireisthe]. Imperfect middle of [akaireomai], late and rare word,
here only in N.T., from [akairos] [a] privative, [kairos],
not to have a chance, the opposite of [eukaireō] (Mr 6:31).
4:11 In respect of want [kath’ husterēsin]. Late
and rare word from [hustereō], to be behind or too late, only here and
Mr 12:44 in N.T. I have learned [emathon]. Simply, “I did learn” (constative
second aorist active indicative of [manthanō], to learn, looking at his long
experience as a unit). In whatsoever state I am [en hois eimi]. “In
what things (circumstances) I am.” To be content [autarkēs einai].
Predicate nominative with the infinitive of the old adjective [autarkēs]
(from [autos] and [arkeō], to be self-sufficient), self-sufficing.
Favourite word with the Stoics, only here in N.T., though [autarkeia] occurs
in 2Co 9:8; 1Ti 6:6. Paul is contented with his lot and he learned that
lesson long ago. Socrates said as to who is wealthiest: “He that is content with
least, for [autarkeia] is nature’s wealth.”
4:12 I know how [oida]. Followed by the infinitive
[oida] has this sense. So here twice, with [tapeinousthai], to be
humbled, from [tapeinos], and with [perisseuein], to overflow.
Have I learned the secret [memuēmai]. Perfect passive indicative of [mueō],
old and common word from [muō], to close (Latin mutus), and so to
initiate with secret rites, here only in N.T. The common word [mustērion]
(mystery) is from [mustēs] (one initiated) and this from [mueō], to
initiate, to instruct in secrets. Paul draws this metaphor from the initiatory rites
of the pagan mystery-religions. To be filled [chortazesthai]. Old
verb from [chortos] (grass, hay) and so to fatten like an animal. To be
hungry [peināin]. Old verb from [peina] (hunger) and kin to [penēs],
poor man who has to work for his living [penomai].
4:13 I can do all things [panta ischuō]. Old verb
to have strength [ischus]. In him that strengtheneth me [en tōi
endunamounti me]. Late and rare verb (in LXX) from adjective [endunamos]
[en, dunamis]. Causative verb to empower, to pour power into one. See same
phrase in 1Ti 1:12 [tōi endunamōsanti me] (aorist tense here).
Paul has such strength so long as Jesus keeps on putting power [dunamis]
into him.
4:14 That ye had fellowship [sunkoinōnēsantes].
First aorist active participle (simultaneous action with the principal verb [kalōs
epoiēsate]. “Ye did well contributing for my affliction.”
4:15 In the beginning of the gospel [en archēi tou euaggeliou].
After he had wrought in Philippi (2Th 2:13). Had fellowship [ekoinōnēsen].
“Had partnership” (first aorist active indicative). In the matter [eis
logon]. “As to an account.” No other church opened an account with Paul.
Of giving and receiving [doseōs kai lēmpseōs]. Credit and debit. A mercantile
metaphor repeated in verse 17 by [eis logon humōn] (to your account).
Paul had to keep books then with no other church, though later Thessalonica and
Beroea joined Philippi in support of Paul’s work in Corinth (2Co 11:8f.).
But ye only [ei mē humeis monoi]. Not even Antioch contributed anything
but good wishes and prayers for Paul’s work (Ac 13:1-3).
4:16 Once and again [kai hapax kai dis]. “Both once
and twice” they did it “even in Thessalonica” and so before Paul went to Corinth.”
See the same Greek idiom in 1Th 2:18.
4:17 I seek for [epizētō]. Old verb, in N.T. only
here and Ro 11:7 (linear present, I am seeking for). Lightfoot calls it “the Apostle’s
nervous anxiety to clear himself” of wanting more gifts. Why not say his delicate
courtesy?
4:18 I have all things [apechō panta]. As a receipt
in full in appreciation of their kindness. [Apechō] is common in the papyri
and the ostraca for “receipt in full” (Deissmann, Bible Studies, p. 110).
See Mt 6:2, 5, 16. I am filled [peplērōmai]. Perfect passive
indicative of [plēroō]. “Classical Greek would hardly use the word in this
personal sense” (Kennedy). An odour of a sweet smell [osmēn euōdias].
[Osmē], old word from [ozō], to smell. [Euōdia], old word from
[eu] and [ozō]. In Eph 5:2 both words come together as here
and in 2Co 2:15 we have [euōdia] (only other N.T. example) and
in verse 2Co 2:16 [osmē] twice. [Euōdias] here is genitive
of quality. Sacrifice [thusian]. Not the act, but the offering as
in Ro 12:1. Well-pleasing [euareston]. As in Ro
12:1.
4:19 According to his riches in glory [kata to ploutos
autou en doxēi]. God has an abundant treasure in glory and will repay the Philippians
for what they have done for Paul. The spiritual reward is what spurs men into the
ministry and holds them to it.
4:20 The glory [hē doxa]. “The doxology flows out
of the joy of the whole epistle” (Bengel).
4:21 They that are of Caesar’s household [hoi ek tēs
Kaisaros oikias]. Not members of the imperial family, but some connected with
the imperial establishment. The term can apply to slaves and freedmen and even to
the highest functionaries. Christianity has begun to undermine the throne of the
Caesars. Some day a Christian will sit on this throne. The gospel works upward from
the lower classes. lt was so at Corinth and in Rome. It is true today. It is doubtful
if Nero had yet heard of Paul for his case may have been dismissed by lapse of time.
But this obscure prisoner who has planted the gospel in Caesar’s household has won
more eternal fame and power than all the Caesars combined. Nero will commit suicide
shortly after Paul has been executed. Nero’s star went down and Paul’s rose and
rises still.
Indexes
Index of Scripture References
Index of Scripture Commentary